安拉的使者ﷺ定居麦地那,在那里他立即开始在社会中实施伊斯兰的律例。正是在这一时期,关于立法的启示降临了。他ﷺ巩固了伊斯兰国的根基,并以伊斯兰及其制度为基础建设社会。他ﷺ在穆斯林之间建立了兄弟情谊,伊斯兰也正是在那时作为一套以沙里亚为基础的制度而焕发生机,被一个承担起传播其使命之任务的社会所采纳。穆斯林的人数大幅增长,他们成为了不容忽视的力量,个人和群体隔三差五地皈依伊斯兰,其中有犹太人,也有其他人。

The Messenger of Allah (pbuh) settled in Madinah, where he at once began to implement the Islamic rules in the society. It was at this time that the Revelation concerning legislation descended. He (pbuh) strengthened the fundamentals of the Islamic State and built the society on the basis of Islam and its systems. He (pbuh) created a brotherhood amongst the Muslims and it was then that Islam came to life as a system based on the Shari’ah, adopted by a society that took on the task of spreading its Message. The number of Muslims substantially increased and they became a force to be reckoned with, individuals and groups alike embraced Islam every other day, amongst them Jews and others.

当先知（愿主赐福他并使他平安）确信伊斯兰在麦地那的地位已经稳固之后，他开始考虑将使命传播到阿拉伯半岛的其他地区。然而，他知道古莱什人构成了传播召唤的巨大障碍，那是一种物质上的阻碍，理性的辩论在其面前无法奏效。因此，这一障碍必须通过武力加以克服。

Once the Messenger of Allah (pbuh) was confident about the status of Islam in Madinah, he began to think about spreading the Message outside to the rest of the Arabian Peninsula. However, he knew that Quraysh formed a formidable obstacle in the way of the Da’wah, a material obstacle where the means of intellectual discussion would fall on deaf ears. Therefore, the obstacle would have to be overwhelmed by force.

当安拉的使者ﷺ身在麦加时,无法排除这一物质障碍,因为伊斯兰当时没有能够产生所需物质力量的国家来消除这一障碍。然而,自伊斯兰国建立以来,安拉的使者ﷺ便能够借助他此时所拥有的可观手段,着手消除此类物质障碍。既然他已掌握了推行这一政策的力量,他所需要做的,就是准备军队与战争,并采取一种传播达瓦的新政策。这就是他ﷺ发动远征与突袭的原因,其中有些他亲自参与,以此向古莱什人展示武力,藐视其威慑。最后一次远征是阿卜杜拉·本·哲赫什的远征,它成为白德尔战役的前奏。

The Messenger of Allah (pbuh) was unable to remove this material obstacle when he was in Makkah because Islam did not have a State capable of generating the required material force necessary to remove that obstacle. However, since the establishment of the Islamic State, the Messenger of Allah (pbuh) was able to work to remove such material obstacles by considerable means now at his disposal. With the means to enforce such a policy now available to him, all he (pbuh) had to do was to prepare the army and war, and adopting a new policy to spread the Da’wah. This is the reason why he (pbuh) initiated expeditions and raids, some of which he took part in personally, so as to defy Quraysh with a show of force. The last expedition was that of ‘Abdullah ibn Jahsh which served as an introduction to the battle of Badr.

真主的使者ﷺ在伊斯兰教历第二年的赖哲卜月，派遣阿卜杜拉·本·贾赫什率领一群迁士出发。使者ﷺ给他写了一封信，并吩咐他在行进两天之后才可打开来看，然后照信中的指示行事，但不得强迫他的任何同伴。阿卜杜拉行进了两天之后，打开信来阅读，信上写道："当你读到我这封信时，继续前进，直到你抵达麦加与塔伊夫之间的纳赫拉。在那里埋伏，替我们留意古莱氏人的动向，探明他们在做什么。"他把信的内容和所交付的任务告诉了同伴，并告知他们真主的使者ﷺ不得强迫任何人的吩咐。

The Messenger of Allah (pbuh) sent ‘Abdullah ibn Jahsh out with a group of Muhajireen during the month of Rajab in the second year of Hijra. He (pbuh) wrote him a letter, and ordered him not to look at it until he had journeyed for two days whereupon he should act on its instructions, but he should not put pressure on any of his companions. When ‘Abdullah had traveled for two days he opened the letter and read it, this is what it said, “When you have read this letter of mine, proceed until you reach Nakhlah between Makkah and Ta’if. Lie there for the Quraysh and find out for us what they are up to.” He told his companions about the letter and the task assigned to him, he also informed them about Allah’s Messenger’s instructions not to put any pressure on anyone.

他们都同意继续前行,于是他带着同伴们出发了。他们结伴同行,直到萨德·本·艾比·瓦卡斯·祖赫里和欧特巴·本·甘祖万因去寻找丢失的骆驼而走散。他们最终落入了古莱什人之手。阿卜杜拉·本·贾哈什在纳赫拉扎营,监视古莱什人。他们在那里时,一支载着货物的商队经过。阿卜杜拉和同伴们相互商议该如何行事,因为这一天是圣月赖哲卜的最后一天,而安拉的使者ﷺ并未下达任何关于作战的指示。他们彼此说道:“以安拉发誓,如果今晚你们放过他们,他们就会进入圣地,从你们手中逃脱;如果你们杀了他们,那就是在圣月里杀人。”起初他们犹豫不决,害怕进攻。随后他们互相鼓励,决定开战。一名穆斯林射中了商队的首领阿慕尔·本·哈德拉米并将其杀死。穆斯林俘虏了两人,并押送商队前往麦地那。

They all agreed to continue and so he proceeded with his companions. They traveled together as a group until Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan became separated when they went to look for the camel they had lost. Eventually they were to fall prisoners to the Quraysh. ‘Abdullah ibn Jahsh camped in Nakhlah watching out for the Quraysh and while there one of their caravans carrying merchandise passed by. ‘Abdullah and his companions took council among themselves to decide what to do because this was the last day of the sacred month of Rajab and Allah’s Messenger (pbuh) had not issued any instructions about fighting. They said to each other, “By Allah, if you leave them alone tonight they will get into the sacred area and will be safe from you, and if you kill them, you will kill them in the sacred month.” At first they were hesitant and feared to attack them. Then they encouraged each other and decided to fight. One of the Muslims shot the leader of the caravan ‘Amr ibn al Hadrami and killed him. The Muslims took two prisoners and escorted the caravan to Madinah.

当他们来到安拉的使者（愿主福安之）那里时，他对他们说：“我没有命令你们在禁月中作战。”随后，他（愿主福安之）搁置了商队的事，也拒绝接受他们所俘获的两名俘虏和财物。这便是阿卜杜拉·本·贾赫什远征的结局。安拉的使者（愿主福安之）曾派他去监视古莱什人，结果却导致了战斗、杀戮，俘虏了他们的一些人，并在禁月中将商队当作战利品。那么，伊斯兰教对此行为的判决是什么？这正是安拉的使者（愿主福安之）所担忧的，因此他才搁置了俘虏和战利品，等待安拉（至圣）对此事的判决。古莱什人抓住这一机会，将此事作为反对伊斯兰和穆罕默德（愿主福安之）的宣传材料。他们在所有阿拉伯人中大肆宣扬，说穆罕默德（愿主福安之）及其门徒违犯了禁月，流了血，夺取了财产，并监禁了人。麦加的古莱什人与留在那里的穆斯林之间发生了争论，穆斯林则回应说，他们的兄弟是在沙尔邦月而非赖哲卜月袭击商队的，但这一回应并不足以平息古莱什人针对伊斯兰发起的宣传。犹太人也跟着加入这一运动，开始羞辱和诽谤阿卜杜拉·本·贾赫什的行为。这场宣传对穆斯林造成了伤害，与此同时，安拉的使者（愿主福安之）保持沉默，等待启示和安拉对此事的判决，直至安拉（至圣）在《黄牛章》中降示：

When they came to the Messenger of Allah (pbuh) he said to them, “I did not order you to fight in the sacred month.” Then he (pbuh) put on hold the issue of the caravan and the two prisoners refusing to take anything from them. That was the conclusion of ‘Abdullah ibn Jahsh’s expedition whom the Messenger of Allah (pbuh) had sent to watch the Quraysh, but instead had led to fighting, killing, and imprisoning some of thier men and taking the caravan as booty during the sacred month. So what would be the Islamic verdict on this action? This is what concerned Allah’s Messenger (pbuh) and hence that is the reason why he held the prisoners and the booty in suspense, to wait for the verdict from Allah (swt) on the matter. The Quraysh grabbed the opportunity of using the issue as a source of propaganda against Islam and Muhammad (pbuh). They trumpeted among all the Arabs that Muhammad (pbuh) and his Sahabah had violated the sacred month, shed blood, seized properties and imprisoned people. Arguments arose in Makkah between the Quraysh and the Muslims who had remained there, and in reply the Muslims said that their brothers had attacked the caravan in Sha’ban and not Rajab, but their response was not enough and failed to quell the propaganda launched by the Quraysh against Islam. The Jews picked up on the campaign as well and began disgracing and slandering ‘Abdullah ibn Jahsh’s action. The propaganda took its toll on the Muslims, meanwhile Allah’s Messenger (pbuh) kept silent awaiting the Revelation and Allah’s verdict on the affair until Allah (swt) revealed in Surah al-Baqarah:

“他们会就圣月中的战斗问你。你说：‘在其中战斗是大罪；但在真主看来，阻止人们遵循真主之道、不信真主、阻止人们进入禁寺，并驱逐其居民，这些更为严重；“斐特largest”（迫害）比杀戮更严重。他们若能够，就永不停止与你们战斗，直到使你们背离你们的宗教（伊斯兰）。’”【黄牛章 2:217】

“They ask you concerning fighting in the sacred months. Say, “Fighting therein is a great (transgression) but a greater (transgression) in the sight of Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram, and to drive out its inhabitants, and ‘Al-Fitnah’ is worse than killing. And they will never cease fighting you until they turn you back from your deen (Islam) if they can.” [Al-Baqarah, 2:217].

当这节经文降示时,穆斯林们欢喜不已,安拉的使者ﷺ随即分配了商队的战利品,并用两名俘虏交换了萨阿德·伊本·阿比·瓦卡斯·祖赫里和乌特巴·伊本·安祖万。这些经文给古莱氏反对伊斯兰的宣传当头一击。《古兰经》回答了古莱氏关于在禁月中作战的问题:承认在禁月中作战是罪过,但阻止人们行走安拉的道路、阻止人们前往禁寺并把其居民驱逐出去,比在禁月中作战和杀人的罪过要严重得多。

When this verse was revealed the Muslims rejoiced and Allah’s Messenger (pbuh) then proceeded to distribute the booty from the caravan and exchange the two prisoners for Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan. These verses came as a slap in the face of the Quraysh’s propaganda against Islam. The Qur’an answered the Quraysh’s question concerning fighting in the sacred month, agreeing that fighting is a sin, but keeping people back from the way of the sacred Masjid and driving its people away from it was far more serious than fighting and killing in the sacred month.

古莱氏对穆斯林因其宗教而施加威胁、酷刑和迫害的行为，远比在圣月中作战杀人更为严重，无论是圣月还是其他任何月份皆然。古莱氏不断地与穆斯林作战，企图使他们放弃自己的宗教，因此穆斯林有权在圣月中与古莱氏作战，对此不应有任何非议。真正犯下更大罪过的是古莱氏，他们阻挡伊斯兰的宣教，阻止人们走上安拉的道路，不信安拉，驱逐圣寺中的人，并迫害穆斯林。他们理应在任何月份、无论圣月与否都受到讨伐。因此，阿卜杜拉·本·哲赫什发起的对古莱氏的战斗，既不是他的耻辱，也不是穆斯林的耻辱。

The Quraysh’s actions of oppressing the Muslims for their Deen by threatening, torturing and persecuting them was far worse than fighting and killing in the sacred month, or any other month for that matter. The Quraysh had relentlessly fought them in an attempt to turn them back from their Deen, therefore the Muslims were entitled to fight the Quraysh in the sacred month and nothing could be held against them. It was the Quraysh who were committing the graver offense by standing in the way of the Islamic Da’wah, by keeping people back from the way of Allah, by disbelieving in Allah, driving out the people from the sacred Masjid and persecuting the Muslims. They deserved to be fought in any and every month, sacred or otherwise. The fight that ‘Abdullah ibn Jahsh initiated against the Quraysh was therefore neither a disgrace to him nor to the Muslims.

因此,‘Abdullah ibn Jahsh 的远征是伊斯兰历史上的一个转折点。它标志着伊斯兰宣教(Da'wah)方式的一次深刻政策转变。Waqid ibn ‘Abdullah al-Tamimi 射杀了商队的首领并将其杀死。这是穆斯林在安拉(SWT)之道上流下的第一滴血。在启示命令穆斯林参战的圣战经文降下之前,在圣月内进行武装战斗是不被允许的。但从那时起,规则不同了。因此,上述经文的明确规定废止了此前禁止在圣月内战斗的规定。

Thus, the expedition of ‘Abdullah ibn Jahsh was a turning point in the history of Islam. It marked a profound change of policy in the way that the Islamic Da’wah was to be conducted. Waqid ibn ‘Abdullah al-Tamimi shot the leader of the caravan and killed him. This was the first blood the Muslims shed in the way of Allah (swt). Until the verses of Jihad were revealed commanding the Muslims to fight; armed combat during the sacred months had been unauthorized. From that time on though the rules were different. Thus the previous prevention against fighting in the sacred months was abrogated by the specificity of the above mentioned verse.